Venkatesh and Leavitt

"Are We a Family or a Business?
" History and Disjuncture in the Urban American Street

Gang
Author(s): Sudhir Alladi Venkatesh and Steven D. Levitt
Source: Theory and Society, Vol. 29, No. 4 (Aug., 2000), pp. 427-462
Published by: Springer
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"Are we a family or a business?" History and disjuncture
in the urban American street gang
SUDHIR ALLADI VENKATESH and STEVEN D. LEVITT

Columbia University; University of Chicago and the American Bar Foundation
After 1987, in pool halls and city parks, high school football gam
storefront churches, youth centers, and other sites where police prese
was minimal, high-ranking leaders from Chicago's largest Africa
American street gang "Nations" began meeting to discuss the lat
period of change in their respective associations. Adorned in jew
and expensive designer clothes, and transported in luxury cars,
leaders left little doubt that underground commerce was at the h
of the gang's activities. In between discussions of collective exigenc
most of which centered around management of their crack-coca
trade, members "signified" with stories of failed or successful mo
laundering, new opportunities for investment, or a recent commo
purchase. Crack cocaine had arrived in the city and, with it, lucra
profits for a twenty- and thirty-something class of young black
living in the poorest neighborhoods. The involvement of gang mem
in the burgeoning underground trade was by no means ubiquitous:
all of Chicago's neighborhood gangs were entrepreneurial, nor did
members of the successfully commercial groups earn revenue th
could support conspicuous consumption - in fact, the majority ear
slightly above minimum wage.1 However, such activity was with
precedent: organized entrepreneurship was an atypical venture f
many of these thirty-year old gang families.
The historical novelty and the uneven distribution of their outla

capitalism created antagonisms and produced new challenges for
respective gang federations (i.e., among members of a single neigh
hood faction and between factions sharing the same gang title).
now had to manage the growth of "defiant individualist" tenden
among their members,2 rooted in monetary gain, and ensure that stre
commerce did not threaten organizational cohesion. Jealousies amo
members were rife as historic allies accused one another of cheatin
Theory and Society 29: 427-462, 2000.

? 2000 Kluwer Academic Publishers. Printed in the Netherlands.
428
price gouging; on occasion, members of a local faction - putatively

"brothers" - fought with one another (sometime fatally) to secure their
individual capacity to profit in underground markets. For each of the
major citywide gang families, including the Disciples, Kings, Saints,
and ViceLords, bi-monthly meetings of respective neighborhood-
based "set" (faction) leaders to exchange ideas and suggestions for
best leadership practices were becoming more common.
In these higher-level managerial discussions, leaders confronted the

raison d'etre of the gang, which was no longer certain in the face of the
members' newfound entrepreneurial interests members. "Are we a family
or a business?" asked Cleaver, a youthful twenty-five year old member
of the "Black Kings Nation" (BK), one of the city's largest gang
federations. As the leader of one neighborhood "set," Cleaver wondered
aloud in a meeting of several dozen BK set leaders and their superiors to
which ideal he should orient his practice: were the Black Kings to be a
"family," as their own literature and oral history proclaimed? If so, then
members within any single neighborhood BK set and those in all BK
sets in and around Chicago were "brothers," i.e., fictive kin mandated
to cooperate with one another and to forgo any competition that
threatened the capacity of BK Nation to maintain a forceful presence
in their neighborhoods. Perhaps the Black Kings were a "business?" If
so, then members should take seriously the incentives to compete with
one another for "rank" (authority) in the Black Kings' drug distribution
hierarchy; as businesspersons, an individual's self interest would be
paramount, as witnessed by some leaders who pushed their subordi-
nates to outperform one another in terms of revenue gain.
Cleaver's confusion over the Black Kings orientation was shared by

other leaders and rank-and-file members, all of whom watched as the
organization experienced a collective metamorphosis. The citywide
gang federation had left behind the skein of a youth group involved
primarily in social activities, minor crimes, and delinquency. They
began to resemble an organized criminal network, interested more
in consolidating their position in the city's crack-cocaine market.
Once a disparate collection of neighborhood sets, with loose ties to
one another and with little collaboration, local Black Kings factions
were now part of an integrated hierarchy that had eerie resonance,
structurally and in spirit, to a corporate franchise in which members
held offices and specific roles, and each constituent set was tied to the
overall organization through trademark and fiduciary responsibilities.
The other large gang families in the city appeared also to be moving in
429
a "corporatist" direction.3 The aura of corporatism was no less than a

total change in the modus operandi of the gang, one that had rewritten
the rules of involvement, reconstituted their identity and social relations,
and offered different incentives, risks, and benefits for membership.
These changes were not restricted to the gang, but were reflective of
shifts in the social and economic order of American society in the
1980s. Although the gang was "socially isolated" from certain social
institutions,4 the gang and its evolving corporatist mien could not be
entirely divorced from a number of critical social developments taking
place in the Reagan era. The Black Kings had seized upon corporate
ideology at the dusk of the "Fordist climacteric." 5 Their members were
following their consumptive urges precisely at the time in which free
market ideology and the romance of the "bootstrap" mentality had
produced a new phenomenal form of late capitalism, namely the indi-
vidual yuppie who consumed with conspicuous and ferocious intent.
The gang's own increasingly lukewarm and erratic embrace of their
political lineage - that of youth mobilized for grassroots concerns - in
favor of material gain was a sign of the times, what Adolph Reed
perceptively called the "triumph of the commodity form over insurgent
black politics." It is the objective of this essay to reconstruct briefly the
trajectory of the revanchist gang and the reconfiguration of Chicago's
"gangland" and, in so doing, to recast the contemporary street gang
and its position in the American social order.
Ethnography in Chicago's gangland
The gang is dejure a criminal actor, however, an analytic framework

centered on transgression and norm violation - currently in vogue in
"street gang studies" - risks missing some of the most interesting
attributes of the changes to this modern day outlaw capitalist. It
provides little analytic purchase by which to understand the gang's
recent corporatist turn and the consequences for members who labor
together to realize shared objectives - however much they may flout
moral conventions and break ethical and legal codes in the process. In
moving away from the criminological paradigm, we extend the argu-
ments of several scholars and reframe the corporatist turn as a problem
of social action and historical change within a marginalized, and
socially de-legitimated, organization.6 Our objective is to address two
aspects of the growth and development of petty accumulation among
Chicago's gangs: How did the shift toward illicit revenue generation
430
reconstitute the mechanisms by which the gang maintains cohesion

and sustains individual involvement? In what ways did the ideological
shift from "family" to "business" resonate with systemic shifts in the
American social order in the post-Fordist period?
In pursuing these two inter-related lines of inquiry, we argue that street

gangs are far more dynamic than ordinarily conceived, both in terms
of the outlook and motives of their constituent members and, at the
level of the organization as a whole.7 Paraphrasing anthropologist
John Comaroff, their dynamism may be understood as a "dialectic of
articulation between a local system and its encompassing context,"8
that is, as the interplay of internal generative tensions within the gang
and movements at the level of "system." "Inside" the gang, as opportu-
nities for illicit revenue generation opened up in the 1980s, the organiza-
tion stood as a heterogenous composite of individuals with varying
biographies, relationships to social institutions, and personal interests,
the sum of which manifested in cleavages within the membership vis-a-
vis outlook and orientation to collective action. At the same time, the
"surface socio-cultural arrangements, politico-relations, [and] ideolo-
gies" in America were themselves changing, one outcome being the
polarization of the ghetto economy into menial employment and
equally inhospitable underground work. The juncture of these two
movements may be seen in terms of the means by which the gang
struggled to ensure its collective integrity and reconfigure its place amid
a changing metropolitan landscape. As members debated and fought
with one another to reconstitute the organization's mission as either
familial or corporate, one witnessed not simply the arrested development
of "underclass" youth, but the byproduct of post-Fordist restructuring
and the ascension of the corporatist ideology in American society.
A full portrait of this period of social transformation in Chicago's

"gangland" would exceed the scope of this article. The analysis con-
centrates on the practices of one of the city's largest and predomi-
nantly African-American gang organizations, the Black Kings.9 Since
1989, we have been conducting ethnographic observation of this gang
closely, while observing the changes and behavior of other Chicago
gang families at a relatively greater distance. The essay begins with a
brief rendition of the changes in Chicago's gangland from the late
1960s until the mid-1980s. Greater attention is given to the late 1980s
and early 1990s, when the authors had the opportunity to observe first-
hand the means by which the Black Kings were coping with the rise
of underground entrepreneurialism. Ethnographic-based information
431
gathered during this period provides the bulk of the data presented
below and most of the observation occurred in the concentrated poverty
and working-class neighborhoods in Chicago's SouthSide as part of
another research project.'1 The approach departs from orthodox social
scientific methods because we introduce data that are not common-
place, and may be unprecedented, in the study of street gangs: namely,
the financial records maintained by the gang itself. An ex-gang mem-
ber who thought that two academics might be interested in "how the
gang works on the inside" provided for us the "books" of one Black
Kings street gang set - an account of the gang's underground activities
(specifically narcotics and extortion) over a period of four years.
From petty delinquent to "supergang"
Amid the cacophony of outrage and accusation that surrounds the

contemporary American street gang, basic aspects of the organiza-
tion's activities remain opaque. In public discourse, the "gang and
drug problem" - the 1980s popular moniker for a resurgent mass
ghetto-based youth movement - has become a convenient means to
subsume an array of practices involving ghetto youth that had varying
social and political valence, ranging from conspicuous consumption,
to rap music production, to organized underground mercantilism.
What, precisely, these developments had to do with gang activity has
not always been well articulated. If, during the 1980s, law enforcement
agencies and the media that relied on their information were at the
forefront in painting an alarmist canvas of metropolitan "ganglands,"
social scientists were equally culpable by neglecting to provide critical
scrutiny of these portrayals with their own research and commentary.
By the dawn of the 1990s, only a handful of researchers confronted head-
on the public mythology of the morally-reprehensible outlaw capitalist
overtaking American inner cities. Among them, several scholars ques-
tioned the conflation between the rising drug trade and the expansion
of street gang activity within U.S. metropolitan areas." However, with
little systematic effort to observe the gang members in their habitat and
with the dominance of a criminological paradigm as opposed to a
sociological focus on structure, practice, and consciousness, academic
knowledge still can do little better than counter the mass hysteria with
tentative appraisals and speculative comment on the ascension of gangs
into dominant positions in the urban underground market. By piecing
together the life histories and recollections of the members of the Black
Kings gang federation, and by drawing on the handful of studies that
432
have examined shifts in street gang activity over time, it is possible to

reconstruct something of the process by which the gang arose to
assume an entrepreneurial, and eventually a corporatist, guise after
the 1970s.12
The relation between the gang and mainstream institutions
At the root of most narratives of recent street gang changes lies the
observation that gang members' relationship to mainstream institu-
tions changed significantly. Their shifting work experiences in both
legitimate and underground labor markets have been well-documented
by the so-called "underclass school" of gang research. These scholars
ground the corporate turn of the gang in the restructuring of American
economies, a process that offered little for urban minority youth and
young adults apart from poorly paying, "dead-end" jobs in the service
sector. De-industrialization created cities of "truly disadvantaged"
populations and, in so doing, closed off an avenue of exit - the blue
collar industrial and manufacturing sector - through which youth had
departed from the gang and (re)entered the societal mainstream.13 This
argument is confirmed by the life histories of senior Black Kings
members whose formative period of gang involvement occurred well
before the onset of the crack-trade in the mid-1980s. This cohort
tended to work in the industrial labor force or aspired to a mobility
path grounded in small-business ownership, a skilled trade, or blue-
collar factory labor. However, for members whose socialization into
the Black Kings occurred later, the field of opportunities had changed.
Their work experience reveals short stints - typically, several months -
in unskilled positions, including food preparer, office cleaner, and day
laborer. They shared with their elder counterparts a tenuous relation-
ship to educational institutions, most dropping out of high school,
but they differed because of their inability to locate income outside
of menial service-sector work during their youth. This shift in gang
members' relationship to the labor market in the 1980s certainly does
not account for the organization's overall corporate turn, but it is a
necessary backdrop because the gang's metamorphosis into a commer-
cial outfit partially satisfied the income needs of an unemployed and
alienated youth and young adult population.
Changes in work and educational involvement among gang members

were accompanied by a reconstituted approach to street gangs by law
enforcement agencies, the courts, and city, state, and federal legislative
433
bodies. A legal and law enforcement strategy, sometimes referred to as

a "law and order" campaign, involved a shift from liberal program-
ming intent on reintegrating street gang members into mainstream
institutions to "gang suppression" tactics aimed at destabilizing gang
networks and jailing members en masse. To elaborate, after the New
Deal era, the objective of government human service agencies and
advocacy and community-based organizations was to harness the
eventual "disillusionment"14 of aging members with a battery of social
workers, reformed ex-gang members, and probation officers. As mem-
bers aged, and grew intolerant of the risks of gang involvement, the
social work community responded by channeling these manifest frus-
trations with support, counsel, and assistance, the ultimate aim being
to reintegrete members into the labor force and their communities.
Such services had almost disappeared during the 1970s as the gang
became involved in more violent criminal activites and as the winds of
support for liberal state programming shifted. The urban gang member's
public profile became that of "criminal" and, in step with post-Fordist
welfare retrenchment, the network of social work, medical, vocational
development, and educational agencies once responsible for adminis-
tering to urban youth declined in use and public support.
This dismantling of welfare state provisions took place in parallel with

an invigorated policing apparatus designed to eradicate urban gang
activity.15 The expansion of the state's enforcement-based approach
was composed of general policing agencies as well as specialized nar-
cotics and gang intelligence bureaus. The subsection of the Chicago
police force designated solely to gang-related issues was fully opera-
tional by 1969. The first of its kind, it quickly became a model for other
large cities. Continuing as a trend setter, in 1978 Chicago police merged
their gang intelligence and narcotics agencies, even though the gang was
a minor player in the local narcotics markets.16 A plethora of anti-gang
measures were deployed, including mass arrest and high-bail tactics
(in which the objective was to remove gang members from public
streets and to persuade individual members to become informants),
heavy surveillance and infiltration, and municipal ordinances and state
statutes that inhibited gangs from occupying public spaces and institu-
tions (e.g., streetcorners and parks, schools). It is worth noting that
this tide of anti-liberal feeling had manifested well before the gang had
taken its most prominent commercial steps and so cannot be explained
as a necessary or logical response to the gang's involvement in illicit
entrepreneurial activity. Instead, the sentiments must be rooted in the
creeping disdain, among traditionally liberal American middle-class
434
constituents, for the predicament of urban minority youth and for the
use of state intervention to remedy inner-city inequities.17
By the start of the 1970s, the urban-based law and order movement
had manifested in the large-scale incarceration of minority youth18 -
some were documented gang members, but other youth were involved
in progressive causes such as Black Panther Party activities or black
nationalist movements. This influx created administrative nightmares
for prison officials responsible for maintaining social order in prison
and gang affiliations became a convenient means by which they could
carry out their duties. The gang was allowed to continue operating and
members retained their connection to their ghetto neighborhoods; in
turn, prison officials successfully used gang divisions to control inmates
and deter unified mass protest. As gang leaders worked intimately with
prison guards, wardens, and other security personnel, a perverse quid
pro quo system emerged based on the constituent ties of enmity and
alliance among gang federations.19
In Chicago, the argument that a lengthy incarceration period for local

gangs provided an impetus for their subsequent growth and develop-
ment into "supergangs" is not without merit, but it is difficult to render
sharply. It is fairly clear that once having been integrated into the
overall system of discipline and compliance behind prison walls, the
gang was a noticeable source of psychological support, protection, and
access to resources and opportunities for inmates. Many gang leaders
remained close to prison officials and a system of mutual exchange
arose whereby officials and guards bestowed favors to gang leaders
who in turn helped to limit rioting and rambunctious activity - the
collaborations between gang members and prison officials were often
impromptu and tended to lack any overarching rationale beyond the
resolution of immediate exigencies. For much of the seventies, gang
leaders continued grassroots organizing in prison, in activities such as
educational workshops and recreational programs in which they had
been involved at an earlier date on ghetto streets. The gang was a
beacon around which inmate life was organized, thus there was little
doubt as the 1980s dawned that large numbers of incarcerated minority
youth were identifying themselves with one or another major street
gang family in Illinois - if only for protection and peer support.20
The ties among members of the same gang "family" and among differ-
ent families were effectively strengthened by the end of the decade as
paroled members returned to ghetto streets and formed loose ties to
435
their "brothers" in different neighborhoods as well as to those remain-

ing behind prison walls. The relations were primarily symbolic and
there was little evidence to indicate that, by 1980, gangs of different
neighborhoods were actively collaborating in social, political, or eco-
nomic activities. Most researchers acknowledge that the longer-term,
and perhaps unintentional, consequence of 1970s incarceration was
to facilitate the expansion of street gang networks; prison provided
a ready pool of recruits and a central hub at which members in differ-
ent neighborhoods met and formed relationships. However, few are
willing to concede the specter of street gang contagion put forth by
local and state law enforcement agencies at the time, that claimed
gangs dominated drug trafficking through cross-neighborhood, purpo-
sive collaboration.
Prison played a critical role in the infrastructural development of

Chicago's largest gang federations and, to varying degrees, the organ-
izations reinvented themselves when most of their leadership was
incarcerated. For example, the Disciples strengthened their cross-
neighborhood ties in the city's SouthSide and subsumed their disparate
leadership into a central administrative body. The Black P Stone Nation
reconstituted themselves as El Rukn, a religious organization with ties
to grassroots Islamic centers in Chicago (cynics argued that this move
was designed to take advantage of prison rules affording religious
groups the freedom of association). And, networks of other gang
families, such as the Latin Kings, Black Disciples, ViceLords, and so
on, formed links across ethnic lines (typically Latino-black associa-
tions). These multi-ethnic supergang factions divided themselves into
two large camps, the "People" and the "Folks." The twists and turns
of the Black Kings street gang federation - what members call "BK
Nation" - reveal in somewhat greater detail the effect of institutional-
ization on affiliated youth.
The growth of Black Kings Nation
Of the approximately one dozen Black Kings "citywide leaders" who

were in command of all metropolitan BK gang activity in the early
1980s, each was imprisoned during the earlier decade. They had
earned their rank in BK Nation during their tenure in a State of
Illinois penitentiary and nearly all of them returned to Chicago's
streets between 1978 and 1983 to command local BK sets. These leaders
developed an overarching administrative apparatus, a "Central Leader-
436
ship," that claimed authority over all BK members in the Midwest.

This group remains in existence, hovering between one- to two-dozen
individuals, and continues to influence BK activities throughout state
penitentiaries as well as on streets in Cook County (in which Chicago
is located) and nearby Midwestern towns.
When the leaders created this directorate, neither they nor the mem-
bership had a clear sense of how the local BK sets across the city would
interact with one another (and with their leaders). Indeed, the initiative
to create this structure appeared motivated by the wish to replicate
the support systems that the gang had served during their incarcera-
tion by enabling members to remain in contact with one another as
they left prison. However, leaders also wanted to secure their own
authority over the proliferation of Black Kings sets across Chicago
before another power base formed. The goal was not necessarily
to make the gang into a cohesive entrepreneurial organization and
activities of members remained social - either mundane or based in
inter-gang fighting. As Tim Tomlins, one of the founders of the Central
Leadership, stated,
"A lot of this was just about niggers in prison doing their thing. It ain't easy
in there, you got to have protection or you die. But, you know, when we was
leaving out [of prison], it was like we was alone, didn't know nobody. Some of
us needed to make our money, yeah, but that was just for folks like me, you
know, top dogs back then. Hell, most niggers just wanted to talk with each
other, see friends and shit. The [cross-neighborhood interaction] started
because we wanted folks to get together, spread the word that prison was
hard, man. You know, we needed to stay together with the shorties on the
streets. Teach them."
The diffuse sense of purpose among Tim Tomlins and other BK leaders
who created the Central Leadership is reflected in the leaders' lack
of precise information about the activities of BK sets in each of
the neighborhoods in and around Chicago in which they had a pres-
ence. It was an open question whether the establishment of a partly
imprisoned, partly freed leadership body would translate into a cohe-
sive organization that could direct activities over a large geographic
area, such as the city of Chicago. And, apart from continuing social
ties forged in penitentiaries and continuing to cast one's identity as
"BK," it was not clear exactly why this centralized managerial unit was
needed nor why the newly-freed leaders needed to bring groups together
across the city and Midwest.
437
When commands from imprisoned leaders on the Central Leadership

to their local affiliates were given (and these were relatively infrequent),
they could include a request for a local set to take over a neighboring
territory, eliminate in-fighting within the "set" (i.e., faction), or join
with an affiliated set in a war or a social activity. Such orders were rare,
however, and there was little in the way of the large-scale underground
economic activity around which centralized management and mon-
itoring might have been helpful. These directives reached the rank-and
-file by way of recently released and paroled gang-affiliated inmates
who were given a mid-level rank ("regional leaders") and who effec-
tively served as liaisons between the imprisoned leaders and those on
the street. This communication network reinforced the aura of the
prison because the regional leaders would often return to their neigh-
borhoods and demand that existing BK leadership recognize their
authority to command all BK activity. Released inmates did not appear
as a wholly antagonistic force since they were returning to familiar
communities and peers. They regaled the street recruits with tales of
prison life. A gang lore developed based in the lives of notorious
imprisoned leaders about whom the rank-and-file knew little except
for their exploits behind cell walls. Even into the early 1990s, it was
common to find released members narrate tales to large, watchful
rank-and-file audiences concerning events such as prison treaties, riots,
and power plays of leaders behind bars. All of this was imprinted onto
the minds of the "shorties," i.e., the younger, adolescent and teenage
members and, in this manner, the Black Kings created a collective
memory of their organization in which incarceration appeared as a
moment of consciousness raising and self-determinism for individuals.
The prison experience became another page in street gang mythology.21
By the early 1980s, the Black Kings gang comprised two ideal-typical
members. In any neighborhood-based Black Kings faction, an older,
young adult segment might be present, many of whom had some history
of tenure in prison and involvement in serious crimes. As Michael, an
older member who was in his early twenties at the time, reflected,
"You had two kinds of niggers when I got out of prison: folks like me, we had
kids, you know we needed to eat. See it was all about drinking, maybe a little
stealing or selling dope, it was rough, so the gang was really something to
help us get by."
For this cohort, the gang was equally a base of social support and a
source of sporadic revenue generation. Peers might work together to
438
sell narcotics and plan an auto theft or burglary operation. The gang as
a whole did not collectively organize such entrepreneurial activity.
Michael continued by describing the other membership segment
("shorties") as teenagers who engaged in petty delinquent activities
and for whom the gang was largely a social network.
"Other folks was really young, you know, shorties. They just hung out next
to us, but they was chasing girls. These niggers wasn't really crazy, lot of them
would leave, come back [in the gang], you know, it was just fun. Wasn't about
surviving [for them], like it was for us. They was like our baby brothers or
something, you know."
"Shorties" could have a tangible connection to community-based institu-

tions, such as schools and churches, albeit such ties might nevertheless
be strained. Unlike their older counterparts, however, few participated
in organized criminal activities that yielded underground revenue.
Older members had the most active involvement with Black Kings
members outside of their neighborhoods as well as with the overarching
Central Leadership.
The overall authority structure of the citywide Black Kings organization

also showed a two-sided profile. The highest-ranking tier - inclusive of
the Central Leadership and their delegates, the regional leaders -
comprised both imprisoned members and those on the street. Mem-
bers of this body would meet with individual neighborhood-based
factions throughout the city primarily for social reasons, such as a
cross-neighborhood collaboration or a participation in a gang's bas-
ketball tournament; however, they also had instrumental ties with the
older members of local sets with whom they were involved in relatively
small-scale illegitimate economic ventures. Below the Central Leader-
ship stood the leaders of each neighborhood faction, a highly diverse
group that were teenagers in some areas, young adults in others.
Despite a centralized leadership, the neighborhood-based leaders had
considerable autonomy to plan activities and run the affairs of their
BK set without consulting the higher-ranking leaders. Any fear of
rebuke by their superiors would result only if they were unable to
control their rambunctious younger members, if they explicitly violated
a code or by-law (such as stealing from or harming another Black
Kings member), or if they could not prevent a takeover attempt from
a rival street gang family (a rare practice because members joined
gangs in areas where they lived, so subsuming another area held little
interest). Overall, a vertical-hierarchical structure was in place with two
tiers, a Central Leadership that retained the right to direct citywide
439
activities of the Black Kings and that occasionally dethroned local

leaders for transgression of BK laws and, a large pool of neighborhood
BK set leaders who varied in their age and interest in gang activity.
Nearly all of the older BK leaders recall that the need to regulate the
economic activity of BK members arose once entrepreneurial activity
reached a wider segment of members. In the words of one leader,
"more niggers couldn't find no work, so they was humping [working
illegally] on the street [with other BKs]. That's when problems started
happening." This period was one of transition for the Black Kings
because the basis of the affiliation among members was shifting in
accordance with the emergence of a dichotomous member pool and a
two-tiered leadership structure. That is, before this time, the role of
the entrepreneurially-motivated member was not a source of tension
for the collective because of the rarity of commercial pursuits within
the gang. The basis for individual identity and, relatedly, the methods
for ensuring group cohesion remained rooted in various collectivist
ideologies that had formed in the Civil Rights era (In their thirty-year
existence, the Black Kings, and their counterparts in Chicago, the
Disciples, ViceLords, and El Rukn, have documented part of their
history orally and in written pamphlets - what members refer to as
their "lit"[erature].) An exemplary phrase that BK members recite, and
that is passed on to each generation, reads, "Black Kings brothers must
join as one to resist the oppression that faces all black youth. With this
oath you have found a new family, a brotherhood that will always be
with you...." The oldest and most commonly-used words that BKs use
to describe their relation to one another are "family," "brotherhood,"
and "nation." In other words, historically the Black Kings have under-
stood themselves via the principle of fictive-kinship in which the Black
Kings are a second family for black youth. This family is not necessarily
a substitute for the nuclear or extended household, but a collective
whose members are tied by personal bonds and shared circumstance.
Second, the gang is the collective embodiment of their own individual
alienation from broader social institutions and, therefore, is a politicized
collective. The politicization of identity is multi-valent and can mani-
fest at times in a vision of resistance against the state ("BKs must resist
the brutality of the police and the government"), a declaration of the
specificity of the black American condition as non-bourgeois qua non-
individualist ("BKs will survive only if they do not act alone and
understand that we are all for one, one for all...") and, a more amor-
phous sensibility that being black is effectively being a non-citizen
("BKs understand that America will never accept the black man...").
440
These ideals would eventually be called into question as individual,

self-interested entrepreneurship became prominent in the mid-1980s.
One period of self-reflection and scrutiny appeared to have occurred
before the arrival of crack cocaine in Chicago (circa 1986). Growing
sectors of the young adult membership were not finding meaningful
work opportunities. The experience of gang involvement now lacked a
historic avenue of exit. As a contrast to the media and law enforcement's
portrayal of Chicago street gangs as heavily immersed in narcotics
trafficking at the turn of the 1980s, the turn to underground trades
appeared as the pursuits of a small, disenfranchised and older member
pool. Their practices may have had some public visibility but this
attention tended to overshadow the continued function of the gang as
a largely peer social-support base for thousands of teenagers and
youth living in impoverished communities.
This formative entrepreneur class, small but increasing gradually, was

known as "independents." As one member of the Black Kings Central
Leadership stated in reference to the early 1980s.
"Lots of these cats, these independents was what we called them, they started
making cash, [their] heads got big, you know, they thought they ran the show
and shit. We [in the Central Leadership] had to slow them niggers down,
make sure they knew they was part of a family. Wasn't about doing your own
thing."
"Independent" was a term that referred to the relative disassociation

of the entrepreneur from the gang. Few such outlaw capitalists merged
their ventures into the Black Kings, for example, nor did many redirect
personal revenues to the organization's coffers.
The presence of independents was of some concern to BK leaders who

wanted to ensure group cohesion. For example, "independents" tended
to reduce their involvement in the gang's social activities once they
became mercantilists; this created a pull effect on younger members
who would also withdraw from social activities to commercial ven-
tures. That such an unflattering appraisal of a successful entrepreneur
might occur is indicated by the BK active enforcement of penalties
for members - regardless of rank - who allowed their "defiantly
individualistic"22 pursuits to overtake their involvement in group ac-
tivities. "I know it's hard for you to believe," said Jason Johnson, a
member of the Central Leadership from 1980 until 1991. "But, you
couldn't get full respect if you was just about making money back
then. It was like you had to show that you was helping BK Nation. Lot
441
of BK's don't even know this, but its still a violation [of group codes] to
make your money and don't help nobody else." Most "violations" were
incidents in which BK entrepreneurs who sold drugs refused to donate
part of their revenue to their respective BK set. This provoked anger
among the higher-ranking leaders because it eliminated a source from
which to extract dues, thereby reducing their own personal salary
augmentation. The most common punishment was physical abuse - a
beating at the hands of other members - coupled with monetary fines.
From 1982 until 1986, roughly the period of heightened street gang
entrepreneurial activity in Chicago before the arrival of crack cocaine,
an "independent" entrepreneurial BK class had created several internal
tensions. As one leader noted, the opportunity to earn illicit revenue
was proving attractive to large segments of the rank-and-file, and the
question for the leadership was not whether to continue along a com-
mercial path, but how best to move the BKs in that direction.
"There were just too many niggers making money. And, shit, I was in State-
ville [penitentiary] getting it on, so you know these niggers on the street was
getting it on too. No way you could stop it, so we just tried to deal with it.
But, I ain't gonna lie to you, man, it became all bout the money real quick,
ain't nobody give a damn no more about nothing else."
There was a divide among young adult members - the majority in their
twenties. One segment had demonstrated a clear interest in pursuing
street-based mercantilist opportunities; another was either indifferent
to underground economic activity, unable to find opportunities for
entering this sphere, or simply interested in the social aspects of gang
membership. Individual sets were beset by infighting as the two groups
of individuals fought for control at the local level. Some dissolved
entirely, given way to takeovers by rival gang families who then moved
into the neighborhood.
Another tension arose from the highest-ranking Black Kings members

- the regional leaders and the citywide leaders on the Central Leader-
ship - who were taking a greater interest in the actions of the neigh-
borhood-based BK sets, often issuing orders to local factions to be-
come involved in drug trafficking or suffer the replacement of their
leaders with BKs from other parts of the city who would fulfill this
mandate. The divided hierarchical authority structure had not been a
source of dissension when superiors visited local sets primarily for
social reasons. However, as these leaders offered explicit directives to
initiate trafficking or engage in fighting, for example, they encountered
442
either resistance on the part of local sets or they discovered a motley

crew incapable of carrying out collective action. The interaction of
local sets with regional and citywide leaders was still unclear and in
dispute. A related tension concerned the sphere of authority of the
neighborhood-based leader - who until that time had considerable
discretion to plan the activities of his set - and that of the citywide
leader who increasingly subsumed more local activity under his wing.
These and other areas of discordance within the Black Kings Nation
would be exacerbated after 1986, when crack entered the Chicago
narcotics market and offered the ghetto dweller far greater opportunities
for illicit income generation. By that time, the BKs and other "super-
gangs" had a clearly reconstituted collective guise, namely a metropol-
itan-wide network of youth and young adults with sporadic interaction
and a makeshift two-tier hierarchical structure of authority and con-
trol that afforded a collective identity. However, by no means were
these supergangs consistently able to direct a commercial enterprise
nor were they even business-like in their approach. The introduction of
crack-cocaine, the processed or "cooked" version of powdered cocaine,
would be a significant turning point for their collective growth: some
supergang federations adjusted to the expanding market, using their
makeshift vertical-hierarchical organizational form to traffic narcotics
across widespread geographic areas, while others retained a territori-
ally-expansive skeletal network but remained ineffective as mercanti-
lists or as initiators of any other group activity for that matter. Aspects
of the BK's transition to corporatist activity are addressed below, but it
may be worthwhile to address the specificity of crack-cocaine traffick-
ing that helped to bring about the organizational realignment.
Crack-cocaine offered a much more intensive and addictive high com-

pared to powdered cocaine, and one that sapped the mental, physical,
and emotional energies of its user. Whereas powdered cocaine tended
to require a substantial purchase (typically a gram sold for $100), a bag
of crack might cost $5 or $10 and it could be processed easily in any
kitchen. Thus, crack was more amenable to the resources of an impov-
erished clientele and users purchasing the commodity did so often,
some returning to their dealers several times a day as money, interest,
and supply permitted. This type of exchange - frequent sales, each for
a small amount - generated high-volume trading and required numerous
sites of trade, which could range from street corners, open-air markets,
and public spaces (parks, arcades) to hidden areas (backrooms, alleys)
and private places (residences).
443
In concentrated urban poor spaces where demand for crack was

high, the distribution necessitated an adequate number of street-based
traffickers willing to occupy public and quasi-public spaces of ex-
change and interact with a continuous pool of anonymous clients. Two
paradigmatic distribution schemes arose in American cities. In dense
metropolitan areas, such as New York City, localized drug "crews"
anchored sales: a sales force of three to six persons, based in a highly
restricted geographic area (sometimes only one block or one sales
"spot"), with few lateral connections to other crews, and who received
their goods from a supplier who sold to many crews (and who also
had few organizational ties laterally to other sellers).23 In Chicago,
Los Angeles, Milwaukee, and other less dense cities, the supergang's
tree-like organizational structure proved to be a second distributive
mechanism: local gang sets with familiarity of social dynamics in their
respective "turf," with sufficient size to sell across several city blocks or
more, with social networks to other community actors that protected
their trade, and with access to higher-ranking leaders cum suppliers
that enabled them to meet growing demand. In the Midwest broadly,
the supergang's vertical-hierarchical organization that had sedimented
by the mid-1980s proved to be the circulatory system through which
commodities flowed, orders were relayed, and management of a large
metropolitan street-based trade occurred. Unlike the "drug crew"
model, this set of relations tied together multiple neighborhoods, en-
abling the centralized management of crack trading over a large terri-
tory such as Chicago.
The Black Kings' adjusted to the new economy of scale by realigning

their internal relationships. Before crack-cocaine had arrived, illicit
mercantilism among select persons in the local BK sets was loosely
governed by regional and citywide leaders who tried to ensure that the
individualistic endeavors did not threaten collective "unity."24 With the
arrival of crack, the Central Leadership actively met with local sets to
ensure that they met the local demand for "product," and that their
own personal coffers were lined with the revenue of the crack trade
(see below).
Not all of the city's historic supergangs replicated the BK's path by
mobilizing their collective network and putting into place an apparatus
for adequate management of a drug trade. The factors determining
the eventual metamorphosis of any particular supergang into a com-
mercial outfit were complex. For example, the BKs and the Black
Disciples thrived because of strong centralized control based in prison.
444
However, the large-scale police interdiction effectively dismantled the

organizational structure of some gangs (e.g., the "El Rukn") and poor
centralized control and high member turnover plagued others (e.g., the
"Mickey Cobras"). The multiple trajectories are themselves not easily
discernible given the lack of adequate historical data and a full account
would exceed the scope of this article. At this point, it is sufficient to
note that the introduction of crack-cocaine required a new economy
of scale in narcotics trading and, to realize the new transportation
and communication exigencies, in several major cities the vertical-
hierarchical supergang structure proved to be an adequate administra-
tive apparatus.
For organizations that were attempting to harness the demands of the

crack market and realize lucrative revenue, it was not an easy step to
move from social delinquent to outlaw capitalist. The tensions outlined
above in the Black Kings, including the variance in interest, motive,
and orientation to gang activity among individual members, did not
disappear. Most pressing for the BKs would be the need to address
an ideological confusion among members who felt the gang was still
primarily a social-political organization - what, in BK lore, was called
"family" - and those who wanted the gang to proceed forcefully into
the new arena of "business." This ideological difference would be
played out on many levels. Members struggled to understand whether
they were "brothers" or competitors. BK sets found themselves operating
as social supports and sales units: Should they compete with other sets
for economic supremacy or cooperate whenever possible? Each principle
could promote different responses when, for example, a set called upon
others for help in times of crisis. The individual BK set leader also
struggled to reconcile his multiple roles as promotor of collective cohe-
sion, franchise manager, guardian of younger black men, and mentor.
These differing functions and identities would have to be resolved, to
some degree, if the organization was to continue as a cohesive unit.
The new American franchise?
By the late 1980s, the predilection for illicit entrepreneurialism among

the "independents" had made its way to the rank-and-file member, old
and young. The spread of commercial energies created a new orienta-
tion to gang involvement and, in so doing, disrupted some of the
historic methods by which the gang ensured collective cohesion. The
Black Kings had adjusted to the pervading entrepreneurial mood by
445
revamping their organizational structure citywide, but this was not

always a product of forethought and some of the shifts were the result
of unintended actions. Irrespective of the precise motive, it was clear
that the accelerating demand for crack had promoted a shift in manner
by which BKs managed their drug trafficking, namely from a quasi-
oligopolistic governance to a more corporate variant.
If the move away from familial and oligopolistic governance was driven
less by a well-thought out plan to instantiate corporate principles (of
competition, depersonalized authority, etc.) it was certainly affected by
the conscious desire of the Central Leadership to ensure receipt of the
revenue being generated at the street level by the BK sets. Reminiscent
of the fervor exhibited by movie icon Gordon Gecko, the yuppie
protagonist of Wall Street who justified corporate restructuring with
the mantra "greed is good," the Central Leadership demanded that all
BKs yield to them a share of drug revenue. Out of this desire to recoup
crack-based profits, they effectively instituted a franchise model, organ-
izing the Black Kings drug trafficking network in the manner of a fast-
food establishment, where each set ("franchise") could control their
own pace of sales and their wages, but each had to compete with other
BK sets in a highly bounded economic sphere. Each set is equal by
decree and entitled to the full benefits of membership in BK Nation -
e.g., they can call on other sets for protection and leaders' rhetoric
directs individuals to treat members of other sets as they would their own
"family." However, with more sets actively involved in the drug trade,
each neighborhood-based faction vied with others in BK Nation through
their respective financial portfolios. The competition was not trivial.
Leaders of financially successful sets have a greater chance for promo-
tion to the Central Leadership board; they are entitled to the "best
product" (i.e., the highest quality cocaine); and, if supplies of "product"
are scarce, their needs will be prioritized over lesser performing sets.
The franchiser, which is the Central Leadership, receives a monthly
payment (i.e., the "tribute") and can call upon BK gang sets to assist
other sets that may be engaged in war with the Black Kings' many rivals.
In practice, the "franchisee" model cannot be applied uncritically to

the Black Kings. The state obviously does not recognize the organiza-
tion as legitimate, there is no state-enforced contract to protect the
rights of each party and, perhaps most important, although there is
some reciprocity between local sets and the citywide directorate, there
is also a clear extortionary component to the relationship: the Cen-
tral Leadership may enforce payments through physical violence and
446
monetary fines and, they often punish local leaders who attempt to
break free from the BKs or switch their allegiance to a rival nation. In
our study, those sets who proclaimed independence have been severely
punished - some members have been killed - and those who appro-
priate another gang's "colors" have typically been subject to shootings
and continuous harassment. Moreover, since each set must buy goods
from a supplier who is sanctioned by the BK Central Leadership, local
set leaders are limited in their ability to be compensated for any
relative status disparities. In this manner, a strong element of central-
ized planning had been retained in the overarching BK restructuring
into a corporate mode.
With the exception of gangs in public housing, BK sets control areas

roughly of ten to twelve square blocks. In the mid-1980s, the citywide
leaders demanded that local BK sets/franchises usurp control over
underground economic activity from many other actors, including
non-gang affiliated entrepreneurs, neighborhood block club presidents,
commercial store owners, and politicians who may have regulated
hidden income. Thus, in numerous areas, the BK's have monopoly
regulatory power over numerous activities that include car repair in
parking and vacant lots, gypsy cab service, sales of all illicit goods, vice
and weapons trading, and gambling. Most BK sets have evolved a four-
tier membership class. The titles are assigned to offices, not to particular
persons, and they are hierarchical in terms of power, status, and re-
muneration. There is a leader who directs gang operations and usually
provides capital to purchase drugs wholesale; an officer body includes
a treasurer, enforcer (who is in charge of administering punishment to
gang members for group transgressions and, more generally, for "nor-
malizing" members),25 and runner (who picks up goods from the
supplier); a class of "foot soldiers" that is responsible for the majority
of street-level distribution; and, the younger rank-and-file who await
entree into the foot soldier category. The gang is monitored by a
"regional leader" who observes the activities of approximately one-
dozen such BK sets.
The colonization of local underground markets by the Black Kings

was part of an overall rise of individualistic attitudes among the rank-
and-file. A self-interested preference for illicit earnings was prevalent,
one that appeared not as a "ghetto-specific" outlook, i.e., a cultural
attribute singularly unique to the black urban poor, but as a vision
fully compliant with dominant corporate-based ideologies of indi-
vidual self-worth and identity. Specifically, members spoke of their
447
gang affiliation and their drive to earn income in ways that resonated
with representations of work in the mainstream corporate firm. Many
approached involvement as an institutionalized path of socioeconomic
mobility for down-and-out youth, not simply as a refuge from the
available low-paying work in the mainstream but as an avenue in
which to craft one's identity and realize dominant values based in
consumption, monetary accumulation, and individuality. As many
members from the older generation are quick to point out, the ideals
of commitment, loyalty, and the principle of fictive-kinship that de-
fined member-member relationships had seemingly given way to the
notion that one's "brother" was also a competitor who stood in the
way of material gain and promotion to a leadership position. Gang
involvement had become subsumed under the trope of a career.
"It's about doing something for me and my family, taking care of them."
"I'm building me a future, you dig, I'm working my way up and gonna be
making big money."
"It's work man, you go out there everyday and hustle."
The three quotes are testimonials of youth (18-24 years of age) who
were experimenting with the street trade (as opposed to mainstream
labor markets) in order to become self-determined providers.
The idealized understandings of corporate activity that rank-and-file

members share is a contemporary version of what Lee Rainwater once
called the ghetto-based vision of the "good life." In BK members'
career aspirations there may be allusions to the corporation itself, but
more often their outlook is framed by a perception of the type of life
that "people who make it" are leading. Just as their knowledge of the
Mafia derives from highly-polished narratives such as The Godfather
as opposed to an understanding of the role of organized criminal
enterprises in communities and specific sectors of capital, so too are
their notions of corporate activity formed primarily through popular
media. It is glorified conspicuous consumption and a lifestyle conven-
tionally tied to American yuppies (and buppies), that undergirds their
visualization of the "good life." Gang members see corporatism in the
stark contrast of lived space in the metropolis, between their own
impoverished spaces and the better-serviced suburbs and central city
communities where "everyone's driving the Lexuses" live. As two
youth Black Kings members noted independently,
448
"I want to have me a car man, you know, have my shit on, live in a nice place
where all them people working downtown live, you know, you ain't got no
trash on the streets, everyone's driving the Lexuses and the Benzes. You think
they come back to this shit [he says pointing to the housing projects in which
he resides]. Fuck no, nigger! They ain't worried about getting no heat, no
food on their plate. I'm tired of hustling man, want the good life."
"You ever been to the suburbs man? It's boring as hell, but it's nice 'cause
they all working, they ain't worried about niggers shooting at night. It's like I
always tell you, you got to have a paycheck. You ain't made it man until you
get that fat check. [You mean you want to make a lot of money?] No, it ain't
about the money, 'cause I make more money than most of those niggers. It's
like, you got to have the bank account, you know, so you can get the house,
take care of the family, you know, all those things man. I can't get that shit
slanging [drugs] on the corner."
Secondarily, impressions of the corporate lifestyle are formed through

passing contact in the downtown offices where many members work as
service workers or general operatives (and where many deal narcotics
to middle- and upper-class clients).
The approach to gang involvement as a career, while derivative of the

"greed is good" mentality that saturated American discourse during
the Reagan era, is buttressed at the street level by the perceptible
ladder of organizational mobility that confronts the aspiring member
at a young age: at the bottom is the rank-and-file who claw for the
pecuniary revenue and status distinctions that accompany day-to-day
trading; above, there is a small officer body, of whom the BK "set
leader" has supreme authority. Above the set leader stands a "regional
leader" who members see on occasion at their set meeting, local
basketball tournaments, dances, and gatherings; these regional leaders
answer to a citywide leadership of (incarcerated and freed) older mem-
bers who constitute the "Central Leadership." Each level of "BK rank"
is embodied in persons who carry specific authorities and rights, and
who exhibit particularistic signifying practices. These consumptive pur-
suits vary from consumption (of varying grades of cars, jewelry, and
clothing), which characterizes all members, to the leaders' orchestrated
displays of girlfriends, wives, and partners who are similarly adorned
with the requisite accoutrement of this ghetto leisure class. This public
signifying of masculine identity proves to be a powerful symbolic
practice reinforcing the gang's aura as a parallel track of corporate-
style personal development for those (young men) otherwise blocked
from accessing the yuppie lifestyle. Although the practical likelihood
of any single member moving up this ladder of mobility is small,
449
against a background of limited mainstream opportunities, it remains

a powerful attraction.
The franchise model is also not far afield from the subjective percep-
tions of BK set leaders who were in power after the late 1980s. As
Kenny, one of these newer and younger leaders, stated,
"It's all a business now, you dig. Now, it's just about making money. You
know, if you don't make your [payment to the Central Leadership], you're
going to pay for it. If your shorties [foot-soldiers] ain't selling, it's a violation
and they're going to get beat. You could be all together and shit, but if you
ain't making money, you get no respect and they find someone else to come
in and [take your position]."
However, whereas the reconfiguration of individual sets into franchises

appeared to be a product of both happenstance and the self-interested-
ness of the city's highest-ranking BK leaders, the new gang leader
appeared to be a product of deliberate action on the part of the Central
Leadership. A leader arose to direct BK sets in the late 1980s who
resembled a CEO or a sales manager more than a patriarchal family
head. In fact, states Michael (a Central Leadership member and an
architect of the BK's franchise framework), in areas where they per-
ceived crack-cocaine sales to be high, the Central Leadership forcibly
replaced those neighborhood set leaders uninterested or incapable of
forging successful drug trafficking operations with those more dedi-
cated to commercial endeavors: "What can you say, if you wasn't
making money, you was out, you was just in our way. We were looking
for the new jack." Many of the "new jacks" [new leaders] were young,
brash street traders, who, as Michael went on to state, "rose up real
quick because they made so much money slinging [selling drugs].
[They] didn't know a lot about what gangs was all about, you know
the political things we do, the way we try to be a family, you know, the
way we take care of shorties."
The feeling among local gang leaders that one is partly a franchise owner
is conditioned by a micro-managing Central Leadership that, by the late
1990s, was exerting considerable pressure on local sets to develop proto-
cols for ensuring that economically productive members are easily iden-
tified and rewarded. The Central Leadership also promotes competition
among gang sets, hoping that neighboring factions will continually try
to outpace one other in terms of sales revenue. The competition has
also manifested in recognized status differentials among sets in the
eyes of the Central Leadership; certain sets receive the first allocation
450
of drug supplies, others are the first to be invited to regional conferences

and congresses. And, for the set leaders, success in this competitive
arena - which is grounded in sustained, high levels of revenue gener-
ation - may someday win a promotion to the Central Leadership.26
The shift into a corporatist mode was not a seamless process for the
Black Kings - or the other supergang families. Particularly for the
local set leaders who must coordinate the actions of several hundred
members with divergent interests and relationships to the gang, the
new orientation posed considerable difficulties. For example, neighbor-
hood leaders receive conflicting and sometimes contradictory mandates
from their superiors. At the end of the 1980s, many local leaders could
recall an era where the BK Central Leadership did not intervene actively
in the affairs of each set. They resented the new relationship in which the
regional leaders assiduously monitored their affairs and revoked some
of their autonomy.
Especially for the older set leaders (late twenties and older), the gang's
shift from political activities and redistributive equity to "making
money" is stated as a lament. Socialized into the BKs through prison
tenure when the residues of black nationalism inflected gang mobiliza-
tion, they decry the absence of a patently political race-based agenda
among most of the city's gang members - in their Nation and others.
As one thirty-three year old member said in 1991, "We ain't helping
niggers no more, ain't helping black folk. It's fucked up [that] you in a
gang and you just in it for yourself, just for the money. You ain't doing
shit for your people." These senior members express frustration over
the inability to exit the gang by locating well-paying "legit jobs" and
many refuse to see drug trafficking as other than a temporary solution.
They decry the fact that "gangs" became "businesses" and that BKs
competed among themselves in the drug market. As Carl Tee, a forty-
three year old ex-BK set leader, explains, some refused to partake of
the new corporate ideology and withdrew from the gang entirely.27
"You just started thinking of the shit more like a business. It's like we had to
sell this much, you know, what do they call it, quotas for each month. They
wanted to make it a violation [punishable offense] if we wasn't into selling
and shit. It was crazy man, that's when I got out, 'cause if I wanted to make
money, shit I would have worked for some white boys downtown, you know?
So, that's when I started my plumbing business."
For Carl, the pressures to earn revenue compromised the use of the
gang for social and political support. For other such senior members,
451
factors promoting their withdrawal could also include the inability to

tolerate the risks of drug trading and the need to find more reliable
income for their households. Perhaps most common was a frustration
over the disjuncture between the promises of corporate gang member-
ship and the lack of tangible benefits. As Larry, a thirty-three year old
BK set leader said in 1991, comtemplating his decision to leave the
gang and find mainstream employment:
"We all just tired of [dealing dope]. It's like you just don't know if you gonna
be shot tomorrow. You could be in jail, shit they could kill your family. Who
wants that shit? My family don't need it. When you're young, you just think
about all the money you're going to make. Man, I see it in their eyes, these
younger cats think they're going to be rich. But, it ain't like that. Only a few
people making it like that, you dig? I got to get out, but the money helps,
man, helps my family survive. It's about survival around here."
As both Carl and Larry observe, the sense of disillusionment that

occurs routinely for gang members as they age is inflected in particular
ways for those who age in the corporate gang and, in particular, for
who assume leadership roles. Much of their pessimism may be traced
to the familial versus business ideals that tug at members. That is, on
the one hand, they are told by their regional leaders to evaluate a
member's progress by his ability to earn money. In practice, this means
that they should promote intra-set competition among their members
and create incentives for individuals to tolerate the risks of the drug
trade and outperform one another as salespersons. On the other hand,
they are also told by their superiors to foster "unity" and inculcate
loyalty among their membership - which is related to the first dictate
since the gang must act in a relatively unified manner to reproduce a
drug-selling venture at the community level. While the two ideals are
not necessarily contradictory, in the corporate gang where members
have joined both for peer affirmation and for part-time employment,
the emphasis on sales revenue can result in fewer resources being given
to social activities and personal affirmation. Thus, members who do
not gravitate toward entrepreneurial activities, and who desire social
support, may find little else in the gang to sustain their involvement. In
this manner, BK set leaders must continually recruit individuals to
ensure a steady supply of street-based sellers. If leaders cannot attract
new members, they will be summarily replaced. Devon, a member of
the Central Leadership, spoke to the importance of recruitment in the
context of the gang's quasi-charitable practice of organizing recrea-
tional tournaments for neighborhood children:
452
"Look man, you see it happening in business everyday. Why you think we any
different? If you can't bring in [the money], you ain't no good to us.... You
see, you can't be doing all the other things - basketball tournaments, helping
out families and shit - if you can't sell your shit. Money man, if you ain't
bringing the money, how are you good for what we trying to accomplish?
Who do you think is giving this [basketball tournament for children]? Costs
money, nigger, for all this.... If you can't show us you can lead an organiza-
tion, you can't bring in people. You gonna have to leave, we'll find someone
who can get niggers to join us, and there's a lot of niggers out there."
In this manner, the capabilities of the set leader are evaluated both by
his willingness to realize the collectivist ideologies of the gang - e.g.,
ensuring that rank-and-file memorize and follow by-laws - as well as
by his ability to increase the set's monthly drug revenue.
"Are we supposed to be a family or a business?" asked Cleaver, a

youthful twenty-five year old leader of a small set on the city's West
Side, during a meeting of set leaders with their regional leader. "I can't
figure out what these niggers [who are leading us] are asking. Shit,
sometimes they be all about creating unity, but they come by each
month for their two grand and if I don't pay, my ass gets kicked."
Cleaver resembles many leaders, young and old, for whom the two
competing bases of solidarity - family versus business - both can
serve as principles to mobilize and coordinate the action of the general
membership, despite the ostensible move by the Kings Nation overall
into a corporatist framework.
The 109th Street bookkeepers
Some Black Kings leaders have chosen to monitor closely their set's
financial activities as a response to the perceived ambiguity in the
criteria used to evaluate their progress. In fact, there are several Black
Kings sets that are recognized as overly "business-like." These are sets
that, to varying degrees of diligence, maintain tallies of individual sales
performance, incidents of fighting, and numbers of arrest, injury, and
death to members.28 Among the city's BK membership, there is wide-
spread acknowledgment that leaders who institute such self-surveillance
are healthy competitors but, in accordance with the family-versus-busi-
ness tension, many are quick to attribute less lauded motives. The most
critical members argue that the leaders who maintain records are self-
serving, concerned with showing off their acumen to higher-ranking
leaders in hopes of securing a promotion and ignoring "familial"
453
responsibilities such as providing aid to other sets. Some members

disparage the bookkeepers by accusing them of earning more money
than they record; the "books," then, allow them to deny their extra
income to regional leaders, thereby limiting the amount of street tax
("tribute") that they must pay to the Central Leadership. Perhaps the
most direct explanation for bookkeeping comes from Billy Wilson, the
leader of the 109th Street Black Kings, who experimented with several
methods of tracking, including using computer financial software:
"A few of us that went to college. We ain't dumb niggers so, you know, we just
use what we know. We gotta be careful 'cause [our superiors] always want to
get more [money] from us. Shit, they find all sorts of excuses to whup our ass.
Or, shit, they even kick us out, put someone else in 'cause we ain't making
enough money. So, you know, I got it all down and they can see it, you know,
they can't say I ain't been making nothing, 'cause it's all down on paper, man,
right here."
Maintaining such records is dangerous, particularly if law enforcement

discovered the "books," but many BK leaders argued that they would
prefer jail to the possibility of indiscriminate and possibly violent
punishment by their superiors for failure to manage a successful drug
trade.
The records BK set leader Billy Wilson maintained are summarized in

our recent Quarterly Journal of Economics article. Billy's treasurer
tallied the gang's activities on notebook paper, documenting the
earnings of different members, the overall revenue of the group, and
other attributes of their enterprise. The bookkeeping is not a perfect
record of their commercial activities - for example, several months in
the four-year period are absent and some of the gang's economic
activities - e.g., the sales of marijuana - are not recorded. Nevertheless,
the existence of the data set reveals the extent to which a business
attitude has infused some Chicago gangs.29
As Billy Wilson organized the financial activities of his set, he con-

structed a general dichotomy between costs (e.g., extortion, wages to
individual members, salaries of officers) and revenue streams (e.g.,
drug sales, street taxes of underground entrepreneurs). He also made
finer distinctions within each, such as payments to higher-ranking
gang leaders versus payments to families of deceased gang members.
Costs may be divided into wage and non-wage expenses. The purchase
of crack is the single geratest non-wage expense, the second being the
monthly "tribute" paid to the Central Leadership (roughly 15 percent
454
of the gang's total revenue). The set also pays money to the families
of members who are killed (approximately $5,000). Other significant
expenses include the payment to subcontractors ("warriors") who
assist the gang during "wars." They are typically ex-gang members
with tenuous labor force participation and reputations for bravery and
skill in the use of firearms.
In Billy Wilson's set, members' wages are not a direct function of

individual performance, as in a commission or piece-rate scheme. All
foot soldiers receive the same wage per month and officers' wages vary
by position. Interestingly, unlike many gangs, in this set the rank-and-
file who sit one step below the foot soldiers pay dues into the gang -
not the foot soldiers who are actively earning money from drug sales.
This is exceptional but by no means unique: many leaders ask their
youngest members to pay dues in order to develop a sense of belonging
and, conversely, to cultivate the expectation that the gang is indebted
to them and must meet their own personal needs (which for rank-and-
file would be identity and peer support).
The findings regarding wage structure suggest several interesting paral-

lels to the mainstream corporate firm. Our finding affirms available
research suggesting that gang members do not earn very high salaries30
by revealing the skewed wage distribution of street-level dealers: "foot
soldiers" earn menial wages compared to the few who have managed to
attain leadership positions (officers and the leader). The typical foot-
soldier earns less than $2,000 per year in "on-the-books" income,
while selling twenty hours per week, and even after taking into account
supplemental narcotics sales, his hourly wage remains less than $6.00.
The officers of the gang work 30 hours per week on the average and,
unlike the foot soldiers, they usually do not hold another job in the
mainstream economy. Their wage is estimated at $7.70 per hour. This
is slightly higher than foot soldiers but far short of the leader's income,
who received (on average) $63,000 annually during our period of study.
The highly skewed distribution mimics to a great degree the disparity

in the mainstream corporate sector.31 For foot soldiers, the benefits of
street versus service-sector work - the labor market option available
for most ghetto youth - include work with one's peers and self-deter-
mination vis-a-vis setting one's hours of work and leisure. There is
some peer group censure regarding "fast food jobs" and other service-
sector employment, but many foot soldiers do work in service-sector
employment and weigh the relative benefits of each as they age through
455
the gang.32 In our observations, any particular individual's exit from

the gang into the mainstream is dependent not only on available
opportunity but also on the willingness to enter what some call "the
office world" and the consequences for identity, self-determination and
peer status that follow.33
Outlaw capitalism reconsidered
The essay has examined the rise of a corporatist ethos among several
large Chicago street gang families, one in which the orientation of the
gang toward commercial activity is defined by proto-business princi-
ples. These included a vertical-hierarchical administration, the infusion
of rational management procedures (although not to the exclusion of
charismatic authority), and rules tied to office as opposed to person. It
would be naive to equate the illicit entrepreneurialism of marginal
urban youth with that of state-sanctioned commerce. The gang, after-
all, is a socially illegitimate actor that must enforce its own contracts
and that cannot enter formal circuits of capital and property. In writing
the historical development of the Black Kings gang, our point has not
been to suggest that categories applied to the mainstream firm should
now be transposed uncritically onto the gang. That modern street gang
factions have adopted a corporate guise is significant from our per-
spective because of the chronology of its occurrence and the ways in
which the new orientation shaped the experience of gang involvement
for members, for the surrounding community, and for the society at
large. Our aim has been to steer the study of the urban poor away from
a "ghetto-specific" focus on internal properties of inner-cities, that
presumably generate surface phenomenal forms, to a study of the
social relations among the poor and larger social-institutional spaces.
Specifically, we have written the contours of change and continuity in
Chicago's gangland as a set of movements rooted in the transformation
of American society en toto, not just the lives of gang members or their
communities of residence.
Using the movement of the American ghetto as a vehicle to document

larger societal movements is not an entirely accepted scholarly prac-
tice. Whereas some scholars have also documented the ties of inner-city
spaces and the wider world, such as the effects of hyper-consumerism,
the retrenchment of the welfare state, and the growth of a disenfran-
chised "underclass" populace, most do so at the level of society and
culture writ large. Few have monitored this relationship with an eye
456
toward local social organization. In fact, since the postwar era, one
may say that representations of the urban poor have privileged the
differences and cultural peculiarities of this populace over similarities
and relations.34 The struggle to realize dominant ideologies - indeed,
politics and consciousness in general - have been given far less priority
and the hegemonic understanding of social action has turned into a
social physics in which the poor "adapt" in mechanistic fashion to
structural constraints. Following this analytic path, everyday life can
easily become subsumed under the tropes of "social disorganization"
and "dysfunctionality," both of which emphasize the inability of the
ghetto poor to act normatively, rather than the struggle to live accord-
ing to the ideals of the wider world and the ways in which identity and
action reflect and inflect these labors.35
Framing the gang as a diverse, internally unstable group that must

continually reach consensus in order to act in a collective manner is a
first step toward a "relational" perspective that approaches human
subjectivity by "attend[ing] to the historical processes, that through
discourse, produce ... experience."36 A tendency in street gang studies,
and research into the urban poor in general,37 has been to eclipse
variation of attitude and outlook. However, even a socially de-legiti-
mated entity such as a gang cannot not be viewed as a monolithic
entity. In any one gang, there may be competing and conflicting under-
standings and expectations of gang activity that circulate. Collective
action, then, is a social achievement in which agents with differing
conceptions of the gang's practices must either reach a working con-
sensus or a proportion of the membership must concede to the vision
of a recognized leadership body. Even within a successful drug-selling
gang there will be divergent beliefs held by members; some will prefer
social activities and participate in economic activities minimally and
reluctantly, while others will try to detour the gang away from recrea-
tional pursuits and into new markets and new underground econo-
mies. The pull of different ideologies may also be located within the
same person so that the system of predispositions that orient action -
"habitus" in Bourdieu's terminology - may reflect varying and possibly
discordant cultural structures.38 Thus, not only should gang commerce
be viewed as a collective achievement, but each individual's involve-
ment is provisional, subject to change as she or he ages. The result, as
March and Olson write in their critique of rational-choice models of
collective action, is a "garbage can" mode of leadership and decision
making in which preferences are not always well articulated beforehand,
objectives collide, and solutions spontaneously emerge.
457
If the gang's commercial activities must be viewed as social achieve-

ment, at once contingent and requiring a minimal degree of consensus,
the question remains as to the ideals that shape the gang's cohesion
(or inhibit it) and the manner by which these ideals arise. This essay
has argued that the only historical period in which the gang acted as
a collective mercantilist was in the 1980s; moreover, it did so under
corporate principles. Both of these developments were inextricably
linked to broader social transformations that included a number of
structural and ideological movements commonly associated with the
Reagan era, but which had their seeds in the immediate post-Civil
Rights period. It is hardly ironic that the gang's new proto-business
guise coalesced during the era of Reaganomics, when the fetters of
corporate advancement were being removed for legitimate corpora-
tions, whether this manifested as overhauling governmental regulation
or an ideological embrace of self-interested gain.
Certainly, this essay affirms the argument of scholars who have argued
that the move of large urban street gangs into underground economies
is shaped by the lack of opportunities in other economic spheres.
However, by itself, this view is insufficient to explain the timing of the
gang's turn to entrepreneurial activity (in the 1980s), the reasons for its
surface appearance as corporate - as opposed to an oligopoly, for
example - and the dominance of the gang in the crack trade in some
cities, not others. Explaining the occurrence requires an account that
integrates movements such as internal leadership struggles and the role
of various "collectivist ideologies" in determining the gang's ability
to organize social activity, as well as endogenous changes already
mentioned.
The bridge from the "peripheral" street gang to the "core" of modern
America must also be historical, rooted in the nexus of two historical
dynamics, that of the local system and the wider world. This essay has
examined the "dialectic of articulation" at two levels, that of the mem-
bers' consciousness of their activities and the organization's attempt to
cultivate cohesion. On the one hand, gang members may be alienated
from several mainstream institutions, but they share with other citizens
a continuous engagement with dominant representations of economic
behavior. Their understanding of homo economicus is formed through
exposure to popular discourse and media advertisements, through their
experiences working in central city offices and, through participation
in conspicuous consumption practices. Many leaders also see the process
of "giving back to the community" as part of the corporatist ethos and
458
so they approach churches, residents, businesses, and social-service

agencies with proposals for cooperative or philanthropic ventures. It is
this set of predispositions that motivates their decision to participate -
whether simultaneously or alternatively - in mainstream and illicit
markets and to tolerate the risks and incentives of the street trade.
Similarly, the gang's collective embrace of entrepreneurial activity in
the eighties - which was largely an individual pursuit beforehand -
was born out of internal and endogenous shifts. The traditional collec-
tivist principles through which the gang could act as a unified entity -
namely "family" and "brotherhood" - became less meaningful as the
aspirations of young adults turned sharply to that of replicating the
yuppie model of social mobility. But this transition was itself rooted in
the disenfranchisement of its young adult members from the labor
market as well as the group's institutionalization in American jails
and prisons - the latter being a direct product of the state's simultaneous
retrenchment of social services for at-risk youth and its accelerated use
of law-and-order techniques.
If such interplay between the gang and the wider world may be demon-
strated, it is not altogether fanciful to suggest the ghetto may be a
perspective from which to view the changes in the larger society. As
anthropologist Richard Fox wrote, once scholars locate heterogeneity
within the ghetto, they rest content to form an anthropology of the
excluded population "rather than use it as an insight into the nature of
industrial cities in their societies" (1977: 143). Following Fox's obser-
vation, this study of the street gang should not only direct our attention
to the diversity, contingency, and complexity of social life within the
ghetto, but it should be as firm a foundation as any other on which to
write an anthropology of America.
Acknowledgments
Earlier versions of this article were presented at the Department of

Sociology, University of Pennsylvania, and the Sociology and Economics
seminar at the Sloan School of Management, Massachusetts Institute
of Technology. The authors would like to thank participants at both
venues as well as the Editors and reviewers of Theory and Society for
useful comments and criticisms. The project received critical financial
support from the American Bar Foundation, Chicago, Ill.
459
Notes
1. Steven D. Levitt and Sudhir Alladi Venkatesh, "The Financial Activities of an

Urban Street Gang," Quarterly Journal of Economics (2000).
2. Martin Sanchez Jankowski, Islands in the Street: Gangs and American Urban
Society (Berkeley: University of California Press, 1991).
3. The earliest, though un-systematic use of the corporate metaphor is Carl S. Taylor,
Dangerous Society (East Lansing: Michigan State University, 1990).
4. William Julius Wilson, The Truly Disadvantaged: The Inner-City, the Underclass
and Public Policy (Chicago: The University of Chicago Press, 1987).
5. See Mike Davis, Prisoners of the American Dream (London: Verso, 1983).
6. John Hagedorn, People and Folks: Gangs, Crime, and the Underclass in a Rustbelt
City (Chicago: Lake View Press, 1988) and Joan W. Moore, Homeboys (Philadelphia:
Temple University Press, 1978).
7. Irving A. Spergel, The Youth Gang Problem: A Community Approach (New York:
Oxford University Press, 1992); Malcolm Klein, The American Street Gang: Its
Nature, Prevalence and Control (New York: Oxford University Press, 1995).
8. Page 146 in John L. Comaroff, "Dialectical Systems, History and Anthropology:
Units of Study and Questions of Theory," Journal of Southern African Tribes (1982):
145-172.
9. Names and locating information (streets, city) have been changed to ensure ano-
nymity in accordance with human subjects requirements that regulate this research
project.
10. Sudhir Alladi Venkatesh, American Project: The Rise and Fall of a Modern Ghetto
(Cambridge: Harvard University Press, 2000).
11. Malcolm Klein writes that the corporate gang predates crack (American Street
Gang, 134).
12. Hagedorn, People and Folks; Jankowski, Islands in the Street; Philippe Bourgois,
In Search of Respect: Crack-Dealing in El Barrio (Cambridge: Cambridge Univer-
sity Press, 1996); Felix Padilla, The Gang as an American Enterprise (New Bruns-
wick: Rutgers Univerity Press, 1992). Jeffrey Fagan, "Gangs, Drugs, and Neighbor-
hood Change," 39-74, in Gangs in America, C. Ronald Huff, editor (Newbury
Park: Sage, 2nd edition, 1996).
13. "Changes in the structure of the economy may have been largely responsible for the
entry of gang members, as individuals and cliques, into drug trafficking. Changing
labor market conditions in the 1960s and 1970s, especially the decrease of low-
skilled manufacturing jobs, made it difficult for older gang youth to find legitimate
employment and leave the teenage gang. Economic survival and the illegal drug
economy created pressures to develop the youth gang as an economic base of
opportunities as well as social status" (Spergel, Youth Gang Problem, 45).
14. Padilla, The Gang as an American Enterprise.
15. Jerome G. Miller, Search and Destroy: African-American Males in the Criminal
Justice System (Cambridge: Cambridge University Press, 1996), see 76-78.
16. See Padilla, The Gang, for a discussion of shifting law enforcement strategies in
Illinois and Davis (Prisoners of the American Dream) for an engaging discussion of
the growing "social conservatism" among the American electorate in the 1980s.
17. Clarence Lusane, Pipe Dreams: Racism and the War on Drugs (Boston: South End
Press, 1991).
18. Miller, Search and Destroy. Katherine Federle and Meda Chesney-Lind, "Special
Issues in Juvenile Justice: Gender, Race and Ethnicity," in Juvenile Justice and
460
Public Policy. Toward a National Agenda, Ira Schwartz, ed. (New York: Lexington,
1992).
19. James Jacobs, Stateville (Chicago: University of Chicago, 1978).
20. Michael J. Olivero, Honor, Violence and Upward Mobility. A Case Study of Chicago
Gangs During the 1970s and 1980s (Edinburg: University of Texas, Pan American
Press, 1991).
21. Support for the thesis that extended incarceration might have played a facilitating
role in the gang's eventual ascension into the drug trade may be seen in the
relationship that the BK central leadership body formed with security personnel
within jails and prisons. As indicated, the instrumental ties between gang leaders
and prison leaders probably centered around the latter's need for compliance and
the prisoners' own aim to procure basic amenities, retain a semblance of personal
dignity and autonomy, and thereby construct a relatively hospitable environment.
For the BK leaders, an early use of the contacts with prison security agents was to
transport goods and communicate messages between their cells and the wider
world. News of family members, directives to gang members on the street, and
small allotments of narcotics could all pass through a prison guard and reach an
inmate; similarly, inmates could relay requests for goods or services to families via
these correspondents. Not surprisingly, the gang leader exercised some sway over
such circulation and the use of such liaison became a point of contention among
rival gangs. "I could get you whatever," said Jason Johnson, "but, you had to be [a]
BK.... It was the guards, you know, that we had to get on our side, because these
niggers could get anything for you, I mean anything. So, it was like, you just fought
to get them on your side, all the [gangs] were fighting over these cats." As BK
members involvement in drug trafficking increased around 1980, the guards be-
came both an avenue for the imprisoned BK leadership to transport illicit goods
into prison and, eventually, to issue orders to the street-based members. "Let's say
you needed to make sure you was getting your share [of the drug revenue]. You just
paid this [prison guard] fifty bucks to tell a [neighborhood gang leader] to give your
momma five hundred bucks each month.... See, lot of us, when we got out we had
cash. We came out and we just controlled shit because we never let these shorties get
away, you know, start doing things without us knowing." As this leader explains,
the use of guards could also help them to regulate the underground activity and
ensure that that imprisoned inmates (specifically, their families) could receive a
share of the revenue being generated.
22. Jankowiski, Islands in the Street.
23. See Bourgois, In Search of Respect, for the social organization of drug trafficking in
New York City.
24. They also had to ensure citywide leaders that younger members ("shorties") would
graduate from high school before engaging in violent activity or drug sales. Although
the secondary school rule remains in effect, as one elder leader, James, explains, it
is rarely enforced: "[Central Leadership] don't really make folks do all that political
stuff no more. When I was starting up, we was hanging with each other. You know,
I ain't saying we was angels or nothing, but if you was not in school, you got in
trouble. People don't know this, but we was buying each other food, you know
sharing and helping each other. We sold drugs, but a lot of us was political so we
was really careful you know, to make sure the folks who was coming after us didn't
forget about that, you know 'cause a lot today just see the money, it's only money
that counts."
25. Disciplining occurs through embodied practices that include corporal punishment,
461
acclimating members to sales "shifts" and other temporal dissections of the work-
day, and teaching proper uses of consumption to "signify" (group identity, gang
membership, masculinity). The enforcer is also responsible for organizing the
gang's defenses against rival sets, typically those that lay claim to adjacent spaces
(some sets assign the latter set of duties to a "security officer").
26. Promotions in general may be the product of several factors including leadership
ability, capacity to earn revenue, and the ability to follow the gang's codes and
written by-laws. However, an individual may also win praise for bravado and
courage, whether during a formal "war" or a spontaneous altercation on the streets.
The corporate gang, then, operates somewhat like Albert Cohen's "subcultural"
gang of the mid-twentieth century, wherein members must simultaneously display
conformist behavior while signifying their rebellious temperament. We note, how-
ever, that the dialectic of rebelliousness and conformity is different for foot soldiers
than for the gang leader: the foot soldier is not assumed to be a disciplined body,
i.e., a fully-molded member who understands the appropriate moments for displays
of bravado; his exploits and outbursts will be tolerated much more so than those of
the leader. The leader must demonstrate to his superiors a form of controlled
rebelliousness: in battles, he must control his own emotions, while remaining a
source of energy, spirit, and motivation for the fighters he commands; he must be
willing to inflict physical punishment, sometimes through sustained violent beat-
ings, but not be so intolerant that members eschew involvement altogether; his set
will be judged by their fearlessness, their willingness to take over new territories
and to fight rivals, but also by their capacity to sustain a peaceful, "low-profile"
economic operation.
27. This is an interesting parallel to a contrast commonly given by non-gang affiliated
residents whereby "gang wars" are differentiated from (contemporary) "drug wars";
the basis of the former could include attempts to overtake territory, petty jealousies,
and recreational contests that "turned bad," whereas the latter conflicts center on
petty accumulation disputes such as price undercutting.
28. That organized criminal entities maintain some record of their activity is not novel.
Law enforcement routinely use the "books" of such entities in their indictments.
Typically, however, such records reflect the investment portfolio of the leaders
or relations of extortion with individuals and businesses. In recent federal trials
in Chicago of one large African-American family, public reports indicated that

prosecutors used information kept by the gangs to record their financial activities.
29. A fuller discussion of the records appears in Levitt and Venkatesh, "The financial
activities of an urban street gang." Additional data are available from the authors.
30. Peter Reuter, Robert MacCoun, and Patrick Murphy, Money from Crime: A Study
of the Economics of Drug Dealing in Washington, DC (Santa Monica: RAND,
1990). Scott H. Decker and Barrik Van Winkle, Life in the Gang: Family, Friends
and Violence (Cambridge: Cambridge University Press, 1996). Felix Padilla, The
Gang as an American Enterprise.
31. Jennifer Reingold, "Executive Pay," Business Week (April 12, 1997): 58. George
Baker, Michael Gibbs, and Bengt Holmstrom, "The Wage Policy of a Firm,"
Quarterly Journal of Economics 109/4 (1994): 921-153.
32. Stated in terms of an ideal-typical trajectory, as foot soldiers assume greater
personal and familial responsibilities, they grow attentive to opportunities for
sustained income generation with minimal risk of injury, arrest, and death; if they
perceive that street-level distribution in the gang will not afford a specific trajectory
of social mobility that fulfills basic needs and provides continuous status enhance-
462
ment through in-group promotion, they will search more actively for mainstream
employment and reduce their involvement in the gang.
33. Existing studies also suggest that drug trades expose individuals to greater levels of
violence, increasing their chance of injury and death - an observation that is also
supported by our ethnographic observation. In our sample, we recorded an annual
death rate among gang members to be 4.2 percent, more than 100 times the
national average for African-American males in this age group. For the gang set
whose financial records we analyze, each member has a 25 percent chance of dying
if he remains a member of the gang over a four-year period and if all members
stayed the same during that time. On average, a drug seller could expect 0.59
wounds (virtually all from bullets) and 1.43 arrests per year.
34. The ethnographies that established this trend are Ulf Hannerz, Soulside (New
York: Columbia University, 1969), and Lee Rainwater, Behind Ghetto Walls (New
York: Aldine Press, 1971).
35. Loic J. D. Wacquant, "Three Pernicious Premises in the Study of the American
Ghetto," International Journal of Urban and Regional Research (July 1997): 341-
353.
36. Joan W. Scott, "Experience," in Feminists Theorize the Political, Judith Butler and
Joan W. Scott, editors (London: Routledge, 1992), 26.
37. A noteworthy exception is Elijah Anderson, Streetwise (Chicago: University of
Chicago Press, 1992).
38. Pierre Bourdieu, Outline of a Theory of Practice (Cambridge: Cambridge Univer-
sity Press, 1987), 87.

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"Are We a Family or a Business?

" History and Disjuncture in the Urban American Street

SUDHIR ALLADI VENKATESH and STEVEN D. LEVITT

The historical novelty and the uneven distribution of their outla

Theory and Society 29: 427-462, 2000.

price gouging; on occasion, members of a local faction - putatively

In these higher-level managerial discussions, leaders confronted the

Cleaver's confusion over the Black Kings orientation was shared by

a "corporatist" direction.3 The aura of corporatism was no less than a

Ethnography in Chicago's gangland

The gang is dejure a criminal actor, however, an analytic framework

reconstitute the mechanisms by which the gang maintains cohesion

In pursuing these two inter-related lines of inquiry, we argue that street

A full portrait of this period of social transformation in Chicago's

From petty delinquent to "supergang"

Amid the cacophony of outrage and accusation that surrounds the

have examined shifts in street gang activity over time, it is possible to

The relation between the gang and mainstream institutions

Changes in work and educational involvement among gang members

bodies. A legal and law enforcement strategy, sometimes referred to as

This dismantling of welfare state provisions took place in parallel with

In Chicago, the argument that a lengthy incarceration period for local

their "brothers" in different neighborhoods as well as to those remain-

Prison played a critical role in the infrastructural development of

The growth of Black Kings Nation

Of the approximately one dozen Black Kings "citywide leaders" who

ship," that claimed authority over all BK members in the Midwest.

When commands from imprisoned leaders on the Central Leadership

"Shorties" could have a tangible connection to community-based institu-

The overall authority structure of the citywide Black Kings organization

activities of the Black Kings and that occasionally dethroned local

These ideals would eventually be called into question as individual,

This formative entrepreneur class, small but increasing gradually, was

"Independent" was a term that referred to the relative disassociation

The presence of independents was of some concern to BK leaders who

Another tension arose from the highest-ranking Black Kings members

either resistance on the part of local sets or they discovered a motley

Crack-cocaine offered a much more intensive and addictive high com-

In concentrated urban poor spaces where demand for crack was

The Black Kings' adjusted to the new economy of scale by realigning

However, the large-scale police interdiction effectively dismantled the

For organizations that were attempting to harness the demands of the

The new American franchise?

By the late 1980s, the predilection for illicit entrepreneurialism among

revamping their organizational structure citywide, but this was not

In practice, the "franchisee" model cannot be applied uncritically to

With the exception of gangs in public housing, BK sets control areas

The colonization of local underground markets by the Black Kings

"It's work man, you go out there everyday and hustle."

The idealized understandings of corporate activity that rank-and-file

Secondarily, impressions of the corporate lifestyle are formed through

The approach to gang involvement as a career, while derivative of the

against a background of limited mainstream opportunities, it remains

However, whereas the reconfiguration of individual sets into franchises

of drug supplies, others are the first to be invited to regional conferences

factors promoting their withdrawal could also include the inability to

As both Carl and Larry observe, the sense of disillusionment that

"Are we supposed to be a family or a business?" asked Cleaver, a

The 109th Street bookkeepers

responsibilities such as providing aid to other sets. Some members

Maintaining such records is dangerous, particularly if law enforcement

The records BK set leader Billy Wilson maintained are summarized in

As Billy Wilson organized the financial activities of his set, he con-

In Billy Wilson's set, members' wages are not a direct function of